Psalm L. 1675
1. How much availeth the Word of God to us for the correction of our life, both regarding His rewards to be expected, and His punishments to be feared, let each one measure 1676
in himself; and let him put his conscience without deceit before His eyes, and not flatter himself in a danger so great: for ye see that even our Lord God Himself doth flatter no one: though He comforteth us by promising His blessings, and by strengthening our hope; yet them that live ill and despise His word He assuredly spareth not. Let each one examine himself, while it is time, and let him see where he is, and either persevere in good, or be changed from evil. For as he saith in this Psalm, not any man whatever nor any angel whatever, but, “The Lord, the God of gods, hath spoken” (Psa. 50.1). But in speaking, He hath done what? “He hath called the earth from the rising of the sun unto the going down.” He that “hath called the world from the rising of the sun unto the going down,” is Our Lord and Saviour Jesus Christ, “the Word made Flesh,” 1677
in order that He might dwell in us. Our Lord Jesus Christ then
2. But then who are those gods, or where are they, of whom God is the true God? Another Psalm saith, “God hath stood in the synagogue of gods, but in the midst He judgeth gods.” 1679 As yet we know not whether perchance any gods be congregated in heaven, and in their congregation, for this is “in the synagogue,” God hath stood to judge. See in the same Psalm those to whom he saith, “I have said, Ye are gods, and children of the Highest all; but ye shall die like men, and fall like one of the princes.” 1680 It is evident then, that He hath called men gods, that are deified of His Grace, not born of His Substance. For He doth justify, who is just through His own self, and not of another; and He doth deify who is God through Himself, not by the partaking of another. But He that justifieth doth Himself deify, in that by justifying He doth make sons of God. “For He hath given them power to become the sons of God.” 1681 If we have been made sons of God, we have also been made gods: but this is the effect of Grace adopting, not of nature generating. For the only Son of God, God, and one God with the Father, Our Lord and Saviour Jesus Christ, was in the beginning the Word, and the Word with God, the Word God. The rest that are made gods, are made by His own Grace, are not born of His Substance, that they should be the same as He, but that by favour they should come to Him, and be fellow-heirs with Christ. For so great is the love in Him the Heir, that He hath willed to have fellow-heirs. What covetous man would will this, to have fellow-heirs? But even one that is found so to will, will share with them the inheritance, the sharer having less himself, than if he had possessed alone: but the inheritance wherein we are fellow-heirs of Christ, is not lessened by multitude of possessors, nor is it made narrower by the number of fellow-heirs: but is as great for many as it is for few, as great for individuals as for all. “See,” saith the Apostle, “what love God hath bestowed upon us, that we should be called, and be, the sons of God.” 1682 And in another place, “Dearly beloved, we are the sons of God, and it doth not yet appear what we shall be.” We are therefore in hope, not yet in substance. “But we know,” he saith, “that when He shall have appeared, we shall be like Him, for we shall see Him as He is.” 1683 The Only Son is like Him by birth, we like by seeing. For we are not like in such sort as He, who is the same as He is by whom He was begotten: for we are like, not equal: He, because equal, is therefore like. We have heard who are the gods that being made are justified, because they are called the sons of God: and who are the gods that are not Gods, to whom the God of gods is terrible? For another Psalm saith, “He is terrible over all gods.” 1684 And as if thou shouldest enquire, what gods? He saith, “For all the gods of the nations are devils.” To the gods of the nations, to the devils, terrible: to the gods made by Himself, to sons, lovely. Furthermore, I find both of them confessing the Majesty of God, both the devils confessed Christ, and the faithful confessed Christ. “Thou art Christ, the Son of the living God,” 1685 said Peter. “We know who Thou art, Thou art the Son of God,” 1686 said the devils. A like confession I hear, but like love I find not; nay even here love, there fear. To whom therefore He is lovely, the same are sons; to whom He is terrible, are not sons; to whom He is lovely, the same He hath made gods; those to whom He is terrible He doth prove not to be gods. For these are made gods, those are reputed gods; these Truth maketh gods, those error doth so account.
3. “The God,” therefore, “of gods, the Lord hath spoken” 1687
(Psa. 50.1). Hath spoken many ways. By Angels He hath Himself spoken, by Prophets He hath Himself spoken, by His own mouth He hath Himself spoken, by His faithful He doth Himself speak, by our lowliness, when we say anything true, He doth Himself speak. See then, by speaking diversely, many ways, by many vessels, by many instruments, yet He doth Himself sound everywhere, by touching, moulding, inspiring: see what He hath done. For “He hath spoken, and hath called the world.” What world? Africa, perhaps! for the sake of those that say, the Church of Christ is the portion of Donatus. Africa indeed alone He hath not called, but even Africa He hath not severed. For He that “hath called the world from the rising of the sun unto the going down,” leaving out no parts that He hath not called, in His calling hath found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods hath come even into Africa, hath not stayed in Africa.
4. But we have heard the world called from the rising of the sun unto the going down: whence doth He begin to call, who hath called? This thing also hear ye: “Out of Sion is the semblance of His beauty” (Psa. 50.2). Evidently the Psalm doth agree with the Gospel, which saith, “Throughout all nations, beginning at Jerusalem.” 1691 Hear, “Throughout all nations:” He hath called the world from the rising of the sun unto the going down.” Hear, “Beginning at Jerusalem:” “Out of Sion is the semblance of His beauty.” Therefore, “He hath called the world from the rising of the sun unto the going down,” agreeth with the words of the Lord, who saith, “It behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His Name throughout all nations.” 1692 For all nations are from the rising of the sun unto the going down. But that, “Out of Sion is the semblance of His beauty,” that thence beginneth the beauty of His Gospel, that thence He began to be preached, being “beautiful in form beyond the sons of men,” 1693 agreeth with the words of the Lord, who saith, “Beginning at Jerusalem.” New things are in tune with old, old things with new: the two Seraphim say to one another, “Holy, holy, holy, Lord God of Sabaoth.” 1694 The two Testaments are both in tune, and the two Testaments have one voice: let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then hath the God of gods done, “He hath called the world from the rising of the sun unto the going down, His semblance going before out of Sion.” For in that place were His disciples, 1695 who received the Holy Ghost sent from heaven on the fiftieth day after His resurrection. Thence the Gospel, thence the preaching, thence the whole world filled, and that in the Grace of Faith.
5. For when the Lord Himself had come, because He came to suffer, He came hidden: and though He was strong in Himself, He appeared in the flesh weak. For He must needs appear in order that He might not be perceived; be despised, in order that He might be slain. There was semblance of glory in divinity, but it lay concealed in flesh. “For if they had known, they would never have crucified the Lord of glory.” 1696
So then He walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, “If He be the Son of God, let Him come down from the Cross.” 1697
Hidden then was the God of gods, and He gave forth words more out of compassion for us than out of His own majesty. For whence, unless assumed from us, were those words, “My God, My God, why hast Thou forsaken me?” 1698
But when hath the Father forsaken the Son, or the Son the Father? Are not Father and Son one God? Whence then, “My God, My God, why hast Thou forsaken Me,” save that in the Flesh of infirmity there was acknowledged the voice of a sinner? For as He took upon Him the likeness of the flesh of sin, 1699
why should He not take upon Him the voice of sin? Hidden then was the God of gods, both when He walked among men, and when He hungered, and when He thirsted, and when fatigued He sat, and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, “Thou couldest have no power against Me, except it had been given thee from above;” 1700
and while led as a victim “before His shearer He opened not His mouth,” 1701
and while crucified, and while buried, He was always hidden God of gods. What took place after He rose again? The disciples marvelled, and at first believed not, until they touched and handled. 1702
But flesh had risen, because flesh had been dead: Divinity which could not die, even still lay hid in the flesh of Him rising. Form could be seen, limbs held, scars handled: the Word by whom all things were made, who doth see? who doth hold? who doth handle? And yet “the Word was made flesh, and dwelled among us.” 1703
And Thomas, that was holding Man, understood God as he was able. For when he had handled the scars, he cried out,
6. What then, brethren? This God of gods, both then hidden, and now hidden, shall He ever be hidden? Evidently not: hear what followeth: “God shall come manifest” (Psa. 50.3). He that came hidden, shall come manifest. Hidden He came to be judged, manifest He shall come to judge: hidden He came that He might stand before a judge, manifest He shall come that He may be judge even of judges: “He shall come manifest, and shall not be silent.” But why? Is He now silent? And whence are all the words that we say? whence those precepts? whence those warnings? whence that trumpet of terror? He is not silent, and is silent: is not silent from warning, is silent from avenging: is not silent from precept, is silent from judgment. For He suffereth sinners daily doing evil things, not caring for God, not in their conscience, not in heaven, not in earth: all these things escape Him not, and universally He doth admonish all; and whenever He chastiseth any on earth, it is admonition, not yet condemnation. He is silent then from judgment, He is hidden in heaven, as yet He intercedeth for us: He is long-suffering to sinners, not putting forth His wrath, but awaiting penitence. He saith in another place: “I have held my peace, shall I always hold my peace?” 1705 When then He shall not hold His peace, “God shall come manifest.” What God? “Our God.” And the God Himself, who is our God: for he is not God, who is not our God. For the gods of the nations are devils: the God of Christians is very God. Himself shall come, but “manifest,” not still to be mocked, not still to be buffeted and scourged: He shall come, but “manifest,” not still to be smitten with a reed upon the head, not still to be crucified, slain, buried: for all these things God being hidden hath willed to suffer. “He shall come manifest, and shall not be silent.”
7. But that He shall come to judgment, the following words teach. “Fire shall go before Him.” 1706
Do we fear? Be we changed, and we shall not fear. Let chaff fear the fire: what doth it to gold? What thou mayest do is now in thy power, so thou mayest not experience, for want of being corrected, that which is to come even against thy will. For if we might so bring it about, brethren, that the day of judgment should not come; I think that even then it were not for us to live ill. If the fire of the day of judgment were not to come, and over sinners there impended only separation from the face of God, in whatever affluence of delights they might be, not seeing Him by whom they were created, and separated from that sweetness of His ineffable 1707
countenance, in whatever eternity and impunity of sin, they ought to bemoan themselves. But what shall I say, or to whom shall I say? This is a punishment to lovers, not to despisers. They that have begun to feel in any degree the sweetness of wisdom and truth, know what I say, how great a punishment it is to be only separated from the face of God: but they that have not tasted that sweetness, if not yet they yearn for the face of God, let them fear even fire; let punishments terrify those, whom rewards win not. Of no value to thee is what God promiseth, tremble at what He threateneth. The sweetness of His presence shall come; thou art not changed, thou art not awakened, thou sighest not, thou longest not: thou embracest thy sins and the delights of thy flesh, thou art heaping stubble to thyself, the fire will come. “Fire shall burn in His presence.” This fire will not be like thy hearth-fire, into which nevertheless, if thou art compelled to thrust thy hand, thou wilt do whatsoever he would have thee who doth threaten this alternative. If he say to thee, “write against the life 1708
of thy father, write against the lives of thy children, for if thou do not, I thrust thy hand into thy fire:” thou wilt do it in order that thy hand be not burned, in order that thy member be not burned for a time, though it is not to be ever in pain. Thine enemy threateneth then but so light an evil, and thou doest evil; God threateneth eternal evil, and doest thou not good? To do evil not even menaces should compel thee: from doing good not even menaces should deter thee. But by the menaces of God, by menaces of everlasting fire, thou art dissuaded from evil, invited to good. Wherefore doth it grieve thee, except because thou believest not? Let each one then
8. “And a mighty tempest round about Him” (Psa. 50.3). “A mighty tempest,” in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture doth lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which “shall be a mighty tempest round about Him.” Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who brake the nets, before they came to land. 1713 But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world’s cares, who have not heard in vain, “If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow Me;” 1714 to which sort is said, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” 1715 Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.”…
9. But what the Lord did after His resurrection, signified what is to be to us after our resurrection, in that number of the kingdom of heaven, where shall be no bad man.…Lastly, those seven thousand of whom reply was made to Elias, “I have left me seven thousand men that have not bowed knees before Baal,” 1716 far exceed that number of fishes. Therefore the hundred and fifty-three fishes 1717 doth not alone express just such a number of saints, but Scripture doth express the whole number of saints and righteous men by so great a number for a particular reason; to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law hath ten commandments: 1718 but the Spirit of Grace, through which alone the Law is fulfilled, 1719 is called sevenfold. The number then must be examined, what mean ten and seven: ten in commandments, seven in the grace of the Holy Spirit: by which grace the commandments are fulfilled. Ten then and seven contain all that pertain to the resurrection, to the right hand, to the kingdom of heaven, to life eternal, that is, they that fulfil the Law by the Grace of the Spirit, not as it were by their own work or their own merit. But ten and seven, if thou countest from one unto seventeen, by adding all the numbers by steps, so that to one thou mayest add two, add three, add four, that they may become ten, by adding five that they may become fifteen, by adding six that they may become twenty-one, by adding seven that they may become twenty-eight, by adding eight that they may become thirty-six, by adding nine that they may become forty-five, by adding ten that they may become fifty-five, by adding eleven that they may become sixty-six, by adding twelve that they may become seventy-eight, by adding thirteen that they may become ninety-one, by adding fourteen that they may become one hundred and five, by adding fifteen that they may become one hundred and twenty, by adding sixteen that they may become one hundred and thirty-six, by adding seventeen, make up one hundred and fifty-three, thou wilt find a vast number of all saints to belong to this number of a few fishes. In like manner then as in five virgins, countless virgins; as in five brethren of him that was tormented in hell, thousands of the people of the Jews; as in the number of one hundred and fifty-three fishes, thousands of thousands of saints: so in twelve thrones, not twelve men, but great is the number of the perfect. 1720
10. But I see what is next required of us; in like manner as in the case of the five virgins, a reason was given why many should belong to five, and why to those five many Jews, and why to a hundred and fifty-three many perfect—to show why and how to the twelve thrones not twelve men, but many belong. What mean the twelve thrones, which signify all men every
11. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, 1723 when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle saith of himself, “As an angel of God ye received me.” 1724 Of John Baptist it is said, “Behold, I send My Angel before Thy face, that shall prepare Thy way before Thee.” 1725 Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly saith Isaias also, “He shall come to judgment with the elders of the people.” 1726 Those “elders of the people,” then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, “I was an hungred, and ye gave Me to eat:” 1727 truly fruitful earth in which the Apostle doth joy, when they sent to him to supply his necessities: “Not because I ask a gift,” he saith, “but I require fruit.” 1728 And he giveth thanks, saying, “Because at length ye have budded forth again to be thoughtful for me.” 1729 He saith, “Ye have budded forth again,” as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? “He will call the heaven from above” (Psa. 50.4). The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall “He call the heaven from above,” when the heaven is always above? But those that He here calleth heaven, the same elsewhere He calleth heavens. What heavens? That tell out the glory of God: for, “The heavens tell out the glory of God:” 1730 whereof is said, “Into all the earth their sound hath gone forth, and into the ends of the world their words.” For see the Lord severing in judgment: “He shall call the heaven from above and the earth, to sever His people.” From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punishment. See these good men, and distinguish. “He shall call the heaven from above, and the earth, to sever His people.” He calleth the earth also, not however to be associated, but to be dissociated. For at first He called them together, “when the God of gods spake and called the world from the rising of the sun unto the going down,” He had not yet severed: those servants had been sent to bid to the marriage, 1731 who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the “heaven from above” that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches themselves: “He shall call the heaven from above, and the earth, to sever His people.” Now with the heaven He severeth the earth, that is, the heaven with Him doth sever the earth. How doth He sever the earth? In such sort that He setteth on the right hand some, others on the left. But to the earth severed, He saith what? “Come, ye blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and ye gave me to eat,” and so forth. But they say, “When saw we Thee an hungred?” And He, “Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me.” 1732 “He shall call therefore the heaven from above, and the earth, to sever His people.”
12. “Gather to Him His righteous” (Psa. 50.5). The voice divine and prophetic, seeing future things as if present doth exhort the Angels gathering. For He shall send His Angels, and before
13. “And the Heaven shall declare His righteousness” (Psa. 50.6). Truly this righteousness of God to us the “heavens have declared,” the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder saith, “Come, ye blessed of My Father, receive.” 1737 Receive what? “A kingdom.” In return for what thing? “I was an hungred, and ye gave Me to eat.” What so valueless, what so earthly, as to break bread to the hungry? At so much is valued the kingdom of heaven. “Break thy bread to the hungry, and the needy without covering bring into thy house; if thou seest one naked, clothe him.” 1738 If thou hast not the means of breaking bread, hast not house into which thou mayest bring, hast not garment wherewith thou mayest cover: give a cup of cold water, 1739 cast two mites into the treasury. 1740 As much the widow doth buy with two mites, as Peter buyeth, by leaving the nets, 1741 as Zacchæus buyeth by giving half his goods. 1742 Of so much worth is all that thou hast. “The heavens shall declare His righteousness, for God is Judge.” Truly judge not confounding but severing. For “the Lord knoweth them that are His.” 1743 Even if grains lie hid in the chaff, they are known to the husbandman. Let no one fear that he is a grain even among the chaff; the eyes of our winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound thee with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the corn to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words: 1744 and let that body say, “From the ends of the world unto Thee have I cried, when my heart was in heaviness.” 1745 For now mingled it groaneth, divided it shall rejoice. Let it cry then and say, “Destroy not my soul with ungodly men, and with men of blood my life.” 1746 He destroyeth not together, because God is Judge. Let it cry to Him and say, “Judge me, O Lord, and sever my cause from the nation unholy:” 1747 let it say, He shall do it: there shall be gathered to Him His righteous ones. He hath called the earth that He may sever His people.
14. “Hear, my people, and I will speak to thee” (Psa. 50.7). He shall come and shall not keep silence; see how that even now, if ye hear, He is not silent. Hear, my people, and I will speak to thee. For if thou hearest not, I will not speak to thee. “Hear, and I will speak to thee.” For if thou hearest not, even though I shall speak, it will not be to thee. When then shall I speak to thee? If thou hearest. When hearest thou? If thou art my people. For, “Hear, my people:” thou hearest not if thou art an alien people. “Hear, my people, and I will speak to thee: Israel, and I will testify to thee.”…For “Thy God,” is properly said to that man whom God doth keep more as one of His family, as though in His household, as though in His peculiar: “Thy God am I.” What wilt thou more? Requirest thou a reward from God, so that God may give thee something; so that what He hath given thee may be thine own? Behold God Himself, who shall give, is thine own. What richer than He? Gifts thou wast desiring, thou hast the Giver Himself. “God, thy God, I am.”
15. What He requireth of man, let us see; what tribute our God, our Emperor and our King doth enjoin us; since He hath willed to be our King, and hath willed us to be His province? Let us hear His injunctions. Let not a poor man tremble beneath the injunction of God: what God enjoineth to be given to Himself, He doth Himself first give that enjoineth: be ye only devoted. God doth not exact what He hath not given, and to all men hath given what He doth exact. For what doth He exact? Let us hear now: “I will not reprove thee because of thy sacrifices” (Psa. 50.8). I will not say to thee, Wherefore hast thou not slain for me a fat bull? why hast thou not selected the best he-goat from thy flock? Wherefore doth that ram amble among thy sheep, and is not laid upon mine altar? I will not say, Examine thy fields and thy pen 1748
16. As yet that Israel perchance doth not understand what are the holocausts thereof which He hath in His sight always, and is still thinking of oxen, of sheep, of he-goats: let it not so think: “I will not accept calves of thy house.” Holocausts I named; at once in mind and thought to earthly flocks thou wast running, therefrom thou wast selecting for Me some fat thing: “I will not accept calves of thy house.” He is foretelling the New Testament, wherein all those sacrifices have ceased. For they were then foretelling a certain Sacrifice which was to be, with the Blood whereof we should be cleansed. “I will not accept calves of thy house, nor he-goats of thy flocks.”
17. “For mine are all the beasts of the wood” (Psa. 50.10). Why should I ask of thee what I have made? Is it more thine, to whom I have given it to possess, than Mine, who have made it? “For mine are all the beasts of the wood.” But perchance that Israel saith, The beasts are God’s, those wild beasts which I enclose not in my pen, which I bind not to my stall; but this ox and sheep and he-goat—these are mine own. “Cattle on the mountain, and oxen.” 1751 Mine are those which thou possessest not, Mine are these which thou possessest. For if thou art My servant, the whole of thy property is Mine. For it cannot be, that is the property of the master which the servant hath gotten to himself, and yet that not be the property of the Master which the Master Himself hath created for the servant. Therefore Mine are the beasts of the wood which thou hast not taken; Mine are also the cattle on the mountains which are thine, and the oxen which are at thy stall: all are Mine own, for I have created them.
18. “I know all the winged creatures of heaven” (Psa. 50.11). How doth He know? He hath weighed them, hath counted. Which of us knoweth all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He doth not Himself know in the same manner as He giveth man to know. One thing is God’s knowledge, another man’s: in like manner as there is one possession of God’s, another of man’s: that is, God’s possessing is one thing, man’s another. For what thou possessest thou hast not wholly in thy power, or else thy ox, so long as it liveth, is in thy power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is highest and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knoweth God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God doth know: this only I say, He doth not so know as a man, He doth not so know as an Angel: and how He knoweth I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, thou beginnest to see, after that thou hadst been formed, after that thou hadst received sense of seeing. These fowls sprung of the water at the word of God, saying, “Let the waters bring forth fowls.” 1752
Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of thee doth He expect to receive what He had, before He created? “I know all the winged creatures of heaven,” which thou to Me canst not give. The things which thou wast about to slay for Me, I know all: not because I made I know, but in order that I might make. “And the beauty of the field is with Me.” The fairness of the field, the abundance of all things engendering upon earth, “is with Me,” He saith. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and
19. Who can explain, who expound that which is said to Him in another Psalm, “For my goods Thou needest not”? 1756 He hath said that He needeth not from us any necessary thing. “If I shall be hungry, I will not tell thee” (Psa. 50.12). He that keepeth Israel shall neither hunger nor thirst, nor be weary, nor fall asleep. 1757 But, lo! according to thy carnality I speak: because thou wilt suffer hunger when thou hast not eaten, perhaps thou thinkest even God doth hunger that He may eat. Even though He shall be hungry, He telleth not thee: all things are before Him, whence He will He taketh what is needful for Him. These words are said to convince little understanding; not that God hath declared His hunger. Though for our sake this God of gods deigned even to hunger. He came to hunger, and to fill; He came to thirst, and give drink; He came to be clothed with mortality, and to clothe with immortality; He came poor, to make rich. For He lost not His riches by taking to Him our poverty, for, “In him are all the treasures of wisdom and knowledge hidden.” 1758 “If I shall be hungry, I will not tell thee. For Mine is the whole world, and the fulness thereof.” Do not then labour to find what to give Me, without whom I have what I will.
20. Why then dost still think of thy flocks? “Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?” (Psa. 50.13). Ye have heard what of us He requireth not, who willeth to enjoin us somewhat. If of such things ye were thinking, now withdraw your thoughts from such things: think not to offer God any such thing. If thou hast a fat bull, kill for the poor: let them eat the flesh of bulls, though they shall not drink the blood of he-goats. Which, when thou shalt have done, He will account it to thee, that hath said, “If I shall be hungry, I will not tell thee:” and He shall say to thee, “I was hungry, and thou gavest Me to eat.” “Shall I eat the flesh of bulls, or shall I drink the blood of he-goats?” 1759
21. Say then, Lord our God, what dost Thou enjoin thy people, Thy Israel? “Immolate to God the sacrifice of praise” (Psa. 50.14). Let us also say to Him, “In me, O God, are thy vows, which I will render of prose to Thee.” I had feared lest Thou mightest enjoin something which would be out of my power, which I was counting to be in my pen, and but now perchance it had been taken away by a thief. What dost Thou enjoin me? “Immolate to God the sacrifice of praise.” Let me revert to myself, wherein I may find what I may immolate: let me revert to myself; in myself may I find immolation of praise: be Thy altar my conscience. We are without anxiety, we go not into Arabia in quest of frankincense: 1760 not any bags of covetous dealer do we sift: God requireth of us the sacrifice of praise. Zacchæus had the sacrifice of praise in his patrimony; 1761 the widow had it in her bag; 1762 some poor host or other hath had it in his jar: another neither in patrimony, nor in bag, nor in jar, hath had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast in than those rich men: this man, that doth offer a cup of cold water, shall not lose his reward: 1763 but there is even “peace on earth to men of good will.” 1764 “Immolate to God the sacrifice of praise.” O sacrifice gratuitous, by grace given! I have not indeed bought this to offer, but Thou hast given: for not even this should I have had. And this is the immolation of the sacrifice of praise, to render thanks to Him from whom thou hast whatever of good thou hast, and by whose mercy is forgiven thee whatsoever of evil of thine thou hast. “Immolate to God the sacrifice of praise: and render to the Highest thy prayers.” With this odour the Lord is well pleased. 1765
22. “And call thou upon Me in the day of thy tribulation: and I will draw thee forth, and thou shalt glorify Me” (Psa. 50.15). For thou
23. But see what followeth, my brethren. For now some one or other, because God had said to him, “Immolate to God the sacrifice of praise,” and had enjoined in a manner this tribute, did meditate to himself and said, I will rise daily, I will proceed to Church, I will say one hymn at matins, another at vespers, a third or fourth in my house, daily I do sacrifice the sacrifice of praise, and immolate to my God. Well thou doest indeed, if thou doest this: but take heed, lest now thou be careless, because now thou doest this: and perchance thy tongue bless God, and thy life curse God. O my people, saith to thee the God of gods, the Lord that spake, “calling the earth from the rising of the sun unto the setting,” though yet thou art placed amid the tares, 1771
“Immolate the sacrifice of praise to thy God, and render to Him thy prayers:” but take heed lest thou live ill, and chant well. Wherefore this? For, “Unto the sinner, saith God, why dost thou tell out My judgments, and takest My Covenant in thy mouth?” (Psa. 50.16). Ye see, brethren, with
24. “But thou hatest instruction” (Psa. 50.17). Thou hatest discipline. When I spare, thou singest and praisest: when I chasten, thou murmurest: as though, when I spare, I am thy God: and, when I chasten, I am not thy God. “I rebuke and chasten those whom I love.” 1777 “But thou hatest instruction: and hast thrown My sayings behind thee.” The words that are said through thee, thou throwest behind thee. “And thou hast thrown My sayings behind thee:” to a place where they may not be seen by thee, but may load thee. “And thou hast thrown My sayings behind thee.”
25. “If thou sawest a thief, thou didst consent unto him, and with adulterers thou didst make thy portion” (Psa. 50.18). Lest perchance thou shouldest say, I have not committed theft, I have not committed adultery. What if he pleased thee that hath committed? Hast thou not with the very pleasing consented? Hast thou not by approval made thy portion with him that hath committed? For this is, brethren, to consent with a thief, and to make with an adulterer thy portion: for even if thou committest not, and approvest what is committed, thou art an accessory in the deed: for “the sinner is praised in the longings of his soul, and he that doeth iniquity shall be blessed.” 1778 Thou doest not evil things, thou praisest evil-doers. For is this a small evil? “Thou didst make thy portion with adulterers.”
26. “Thy mouth hath abounded in malice, and thy tongue hath embraced deceit” (Psa. 50.19). Of the malevolence and deceit, brethren, of certain men he speaketh, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. 1779 Too little is it, that they do not say, Thou hast done evil: but they even say, Thou hast done even well: and they know it to be evil: but their mouth aboundeth in malice, and their tongue embraceth deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another. He saith not, thy tongue hath committed deceit or perpetrated deceit, but in order to point out to thee a kind of pleasure taken in the very evil doing, He hath said, “Hath embraced.” It is too little that thou doest it, thou art delighted too; thou praisest openly, thou laughest to thyself. Thou dost push to destruction a man heedlessly putting forth his faults, and knowing not whether they be faults: thou that knowest it to be a fault, sayest not, “Whither art thou rushing?” If thou wert to see him heedlessly walk in the dark, where thou knewest a well to be, and wert to hold thy peace, of what sort wouldest thou be? wouldest thou not be set down for an enemy of his life? 1780 And yet if he were to fall into a well, not in soul 1781 but in body he would die. He doth fall headlong into his vices, he doth expose before thee his evil doings: thou knowest them to be evil, and praisest and laughest to thyself. Oh that at length he were to be turned to God at whom thou laughest, and whom thou wouldest not reprove, and that he were to say, “Let them be confounded that say to me, Well, well.” 1782
27. “Sitting against thy brother thou didst detract” (Psa. 50.20). And this “sitting” doth belong to that whereof he hath spoken above in,
28. “These things hast thou done, and I held my tongue” (Psa. 50.21). Therefore the Lord our God shall come, and shall not keep silence. Now, “These things hast thou done, and I held my tongue.” What is, “I held my tongue”? From vengeance I have desisted, my severity I have deferred, patience to thee I have prolonged, thy repentance I have long looked for…“Thou hast imagined iniquity, that I shall be like unto thee;” Thou hast 1790 imagined that I shall be like unto thee, while thou wilt not be like unto Me. For, “Be ye,” he saith, “perfect, even as your Father, which is in the heavens, who maketh His sun to rise on the good and evil.” 1791 Him thou wouldest not copy, who giveth good things even to evil men, insomuch that sitting thou dost detract even from good men. “I will reprove thee,” when “God manifest shall come, our God, and shall not keep silence,” “I will reprove thee.” And what to thee shall I do in reproving thee? what to thee shall I do? Now thyself thou seest not, I will make thee see thyself. Because if thou shouldest see thyself, and shouldest displease thyself, thou wouldest please Me: but because not seeing thyself thou hast pleased thyself, thou wilt displease both Me and thyself; Me when thou shalt be judged; thyself when thou shalt burn. But what to thee shall I do? He saith. “I will set thee before thy face.” For why wouldest thou escape thyself? At thy back thou art to thyself, thou seest not thyself: I make thee see thyself: what behind thy back thou hast put, before thy face will I put; thou shalt see thy uncleanness, not that thou mayest amend, but that thou mayest blush.…
29. But, “understand these things, ye that forget God” (Psa. 50.22). See how He crieth, and keepeth not silence, spareth 1792
not. Thou hadst forgotten the Lord, 1793
didst not think of thy evil life. Perceive how thou hast forgotten the Lord. “Lest at length He seize like a lion, and there be none to deliver.” What is “like a lion”? Like a brave one, like a mighty one, like him whom none can withstand. To this he made reference when he said, “Lion.” For it is used
30. “Sacrifice of praise shall glorify Me” (Psa. 50.23). How shall “sacrifice of praise glorify Me”? Assuredly sacrifice of praise doth no wise profit evil men, because they take Thy Covenant in their mouth, and do damnable things that displease Thine eyes. Straightway, he saith, even to them this I say, “Sacrifice of praise shall glorify Me.” For if thou livest ill and speakest good words, not yet dost thou praise: but again, if, when thou beginnest to live well, to thy merits thou dost ascribe thy living well, not yet dost thou praise.…Therefore the Publican went down justified, rather than that Pharisee. Therefore hear ye that live well, hear ye that live ill: “Sacrifice of praise shall glorify Me.” No one offereth Me this sacrifice, and is evil. I say not, Let there not offer Me this any one that is evil; but no one doth offer Me this, that is evil. For he that praiseth, is good: because if he praiseth, he doth also live well, because if he praiseth, not only with tongue he praiseth, but life also with tongue doth agree.
31. “And there is the way whereby I will show him the salvation of God.” In sacrifice of praise “is the way.” What is “the salvation of God”? Christ Jesus. And how in sacrifice of praise to us is shown Christ? Because Christ with grace came to us. These words saith the Apostle: “But I live, now not I, but Christ liveth in me: but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me.” 1796 Acknowledge then sinners, that there would not need physician, if they were whole. 1797 For Christ died for the ungodly. 1798 When then they acknowledge their ungodlinesses, and first copy that Publican, saying, “Lord, be merciful to me a sinner:” 1799 show wounds, beseech Physician: and because they praise not themselves, but blame themselves,—“So that he that glorieth, not in himself but in the Lord may glory,” 1800 —they acknowledge the cause of the coming of Christ, because for this end He came, that He might save sinners: for “Jesus Christ came,” he saith, “into this world to save sinners; of whom I am chief.” 1801 Further, those Jews, boasting of their work, thus the same Apostle doth rebuke, in saying, that they to grace belonged not, who to their merits and their works thought that reward was owing. 1802 He therefore that knoweth himself to belong to grace, doth know what is Christ and what is Christ’s because he needeth grace. If grace it is called, gratis it is given; if gratis it is given, not any merits of time have preceded that it should be given.…
Lat. XLIX. From a sermon to the people.
177:1676 177:1677 178:1678 178:1679 178:1680 178:1681 178:1682 178:1683 178:1684 178:1685 178:1686 178:1687Vid. Heb. i. 1.
179:1688 179:1689 179:1690 179:1691 179:1692Luke 24:46, 47.
179:1693 179:1694 179:1695 179:1696 179:1697 179:1698 179:1699 179:1700 179:1701 179:1702 179:1703 180:1704 180:1705 180:1706 180:1707Oxf. mss. “ineffable sweetness of His.”
180:1708 181:1709 181:1710 181:1711 181:1712 181:1713 181:1714 181:1715 181:1716 181:1717 181:1718 181:1719 181:1720[That there is ground for all this regard to numbers, fanciful though it seems, has been demonstrated. See Dan. viii. 13; also note 1, p. 514, vol. ii. A.N.F. Compare margin of our English Version on the text of Daniel; Heb. Palmoni, “The Wonderful Numberer.” See Dr. Mahan’s “Palmoni,” Ed. New York, 1863.—C.]
182:1721 182:1722 182:1723 182:1724 182:1725 182:1726 182:1727 182:1728 182:1729 182:1730 182:1731 182:1732Matt. xxv. 34, etc.
183:1733 183:1734 183:1735 183:1736 183:1737 183:1738 183:1739 183:1740 183:1741 183:1742 183:1743 183:1744 183:1745 183:1746 183:1747 183:1748 184:1749 184:1750 184:1751 184:1752 185:1753Or, “In (or with) the Word Himself are all things.”
185:1754 185:1755 185:1756 185:1757 185:1758 185:1759 185:1760[A.N.F. (Tertullian), vol. iii. p. 67, and (Irenæus) vol. i. p. 484, note 9.—C.]
185:1761 185:1762 185:1763 185:1764 185:1765[A.N.F. vol. vii. p. 553, note 6.—C.]
186:1766 186:1767 186:1768 186:1769 186:1770 186:1771 187:1772 187:1773 187:1774 187:1775 187:1776 187:1777 187:1778 187:1779mss. Bodl. and Ex Coll. “lest they offend those from whom they hear, not only by reproof but by silence, think it not enough that they do not say.”
187:1780 187:1781 187:1782 188:1783 188:1784 188:17851 Cor. 3:1, 2.
188:1786 188:1787[See Jer. Taylor’s remarkable sermon on “The Nursing of Children by their Mothers, after the Example of the Blessed Virgin,” vol. i. 38, Bungay ed. of Heber’s edition.—C.]
188:1788 188:1789 188:1790Oxf. ms. rep. “Thou hast,” etc.
188:1791Matt. 5:48, 45.
188:1792 188:1793 189:1794 189:1795 189:1796 189:1797 189:1798 189:1799 189:1800 189:1801 189:1802
